CALDERWOOD

CALDERWOOD, DAVID, an industrious historian of the church of Scotland, and a strenuous defender of its discipline, was born in the year 1575. He was educated in the university of Edinburgh, where he took the degree of A. M. in the year 1596; and having been early destined for the church, he devoted much attention to the re-

Calderwood. quise studies, and acquired a large fund of theological learning. Soon after the commencement of the ensuing century, he became minister of Crailing near Jedburgh, and he speedily began to take a very conspicuous part in the ecclesiastical proceedings of that period.

The king, who seems to have considered prelacy as a convenient instrument of arbitrary power, was extremely anxious to assimilate the church of Scotland to the church of England. Having succeeded in obtruding episcopacy, which was a very unwelcome guest, it was the next object of his solicitude to enlarge the authority and jurisdiction of the bishops; and regarding the end as highly desirable, he was not extremely scrupulous as to the means. His schemes were however opposed by many of the clergy, and were not relished by the great body of the people; nor was any individual more resolute or more consistent in his opposition than Calderwood, who spent the best years of his life in contending for purity of doctrine and simplicity of discipline. In the year 1608, when Law, bishop of Orkney, made his appearance in the capacity of visitor of the presbytery of Jedburgh, Calderwood, together with George Johnston, minister of Ancrum, took a formal protest against his authority, and drew up a declination, divided into various heads. Dr Abernethy, minister of Jedburgh, professed at first to support them in their opposition; but his zeal having very speedily abated, he was appointed perpetual moderator of the presbytery, and in due time became bishop of Caithness. Calderwood and Johnston had been elected members of the general assembly; but in order to exclude them from this and other ecclesiastical courts, the visitor ordered them to be "put to the horn" the very same night. The registration of the writ in the sheriff's books was with great difficulty prevented; but in consequence of Bishop Law's information, the king directed the privy council to punish them in an exemplary manner. By the intercession of the earl of Lothian with the chancellor and the earl of Dunbar, their punishment was restricted to confinement within the limits of their respective parishes.¹

With the benefit of episcopacy the king imparted to his native country the benefit of a Court of High Commission; an illegal and despotic tribunal, which, though not vested with such terrific powers, bore some resemblance to the Spanish inquisition. The English court was erected in the reign of Elizabeth, and was intended to maintain the dignity and peace of the church, by reforming, ordering, and correcting the ecclesiastical state and persons, and all manner of errors, heresies, schisms, abuses, offences, contempts, and enormities: but it is admitted by a writer who commonly touches despotism with a very gentle hand, that under the shelter of these general expressions, "means were found in that and the two succeeding reigns, to vest in the high commissioners extraordinary and almost despotic powers, of fining and imprisoning; which they exerted much beyond the degree of the offence itself, and frequently over offences by no means of spiritual cognizance."² This court was erected by virtue of an act of parliament; but, in 1610, James, of his sovereign authority, issued under the great seal of Scotland a commission for erecting a similar court in each of the two archbishoprics of St Andrews and Glasgow. It is very justly observed by Calderwood, who did not entirely escape the fangs of this new instrument of persecution, that "this commission put the king in possession of that which he had long time hunted for; to wit, of absolute power to use the bodies

and goods of his subjects at pleasure, without form or process of the common law."³

James paid a visit to Scotland in the year 1617. During the sitting of the parliament, which assembled on the 17th of June, the clergy held several meetings in the Little Church, one or more of the bishops being always present. Calderwood, whose zeal was never dormant, repaired to the church in order to learn the nature of their deliberations; and on hearing Knox, bishop of the Isles, make some allusion to the English convocation, he protested that such a meeting should not be acknowledged as a general assembly, or any other meeting equivalent to it, "or any wayes answerable to the English convocation-house, where the clergy convened in time of their parliaments." It is by no means improbable that such an innovation was secretly contemplated. Their chief consultations related to the temporal emoluments of the clergy, and he attempted to direct their attention to matters of greater importance than the augmentation of stipends, evidently alluding to what he conceived to be the danger of the church from foreign ceremonies and observances. He was assured that no alteration was to be apprehended, and that the bishops had given such a promise. Of their fidelity in keeping their promises, said the inflexible presbyter, we have had sufficient proofs for the last sixteen years; and he was proceeding to enlarge on some kindred topics, when he was interrupted by Dr Whitford and Dr Hamilton, who reverted to the more interesting subject of stipends. Finding that they were not disposed to listen to his suggestions, he left the meeting with this expression of his indignation: "It is absurd to see men sitting in silks and sattins, and to cry poverty in the kirk, when puritie is departing." The two archbishops, on being informed of what had taken place, attended the meeting next day, and solemnly declared that no innovations were intended: but this declaration was so much at variance with unequivocal facts, that many of the clergy felt no small degree of alarm; and a considerable number of them having assembled in the music-school, resolved upon drawing up a remonstrance to his majesty. Two of the Edinburgh clergy, Hewat and Struthers, were appointed to prepare it; and when it was finally adjusted, Archibald Simson, minister of Dalkeith, was directed to sign it as clerk of the meeting; but the names of all those who attended were subscribed in a separate paper, which was delivered to him as a voucher to be used according to circumstances. He presented a copy to the clerk register, who refused to read it in parliament; and having been summoned before the High Commission, he declined to produce the signatures, and was committed as a prisoner to the castle of Edinburgh. This paper he had entrusted to the master of the music-school, Patrick Henryson, who delivered it to Calderwood. The minister of Crailing was therefore cited to appear at St Andrews on the eighth of July, and there to exhibit the roll of names, and "to answer for his mutinous and seditious assistance to the said assembly." Hewat and Simson were summoned at the same time, and they all made their appearance; but their examination was deferred till the twelfth, in order that it might take place in his majesty's presence. James conducted himself in his usual manner, but the stern and undaunted Calderwood was not to be overawed by any earthly authority which he conceived to be unjustly exercised. The king having at length whispered in the primate's ear, "his majesty," he stated, "saith that if ye will not be content to be suspend-

ed spiritually, ye shall be suspended corporally." Undismayed by this declaration, he replied, "Sir, my bodie is in your majesty's hands to do with it as it pleaseth your majesty; but as long as my bodie is free, I will teach, notwithstanding of their sentence." Spotswood describes him as "carrying himself unreverently, and breaking forth into speeches not becoming a subject;" nor is it difficult to conceive that the archbishop of St Andrews and the minister of Crailing may have formed a very different estimate of the speeches which became a subject placed in such circumstances.

Hewat, adhering to the protestation, was deprived, and confined in the town of Dundee; but as he had obtained a grant of the temporalities of Crossragwell abbey, he was not left without a provision. Simson, who had aggravated the original offence by writing a letter in which he disparaged the English bishops, likewise received sentence of deprivation, and was for several months detained in prison; but on making his submission, he was at length reinstated. A similar sentence was pronounced on Calderwood, who was committed to prison at St Andrews, and was afterwards removed to Edinburgh. The privy council, which long exercised an undefined and despotic jurisdiction, ordained him to be banished from the kingdom for refusing to acknowledge the sentence of the High Commission; and the whole proceedings in this case exhibit a curious example of the arbitrary and iniquitous administration of that period. On giving security to banish himself from the kingdom before the ensuing Michaelmas, and not to return without the royal license, he was released from prison. He accompanied Lord Cranstoun to Carlisle, where that nobleman presented to the king a petition in his favour; but although the suit appears to have been very zealously urged, it was followed by no beneficial result. The king inveighed against Calderwood, and at last repelled the noble baron with his elbow. The application was however renewed after an interval of two hours: his lordship entreated him to permit the petitioner to remain in Scotland till the last day of April, on account of the danger of a winter voyage, and in order to receive his stipend for the current year; but his majesty was graciously pleased to declare, that it was no matter if he begged his bread, and "as for the season of the year, if he drowned in the seas, he might thank God that he hath escaped a worse death;" a princely answer, and full of Christian comfort! The subsequent application of Lord Cranstoun to the privy council, and to the bishops, was attended with no better success; and if they had been more inclined to lenient measures, the unbending spirit of Calderwood, who would neither make an unqualified confession of his supposed errors of conduct, nor promise strict obedience to the new regulations in the church, left very little room to hope for the remission of his sentence.

He continued for a considerable time to linger in his native country; and during this interval he began the publication of his anonymous works in support of the presbyterian cause. In the year 1618 he printed a Latin tract on the polity of the church of Scotland. The general assembly, which met at Perth on the 25th of August, gave a new impulse to his mind; and in 1619 he produced an English work, in which he undertook to demonstrate

the nullity of the assembly itself, and the unlawfulness of its five articles, relating to kneeling at the communion, the observance of festivals, confirmation, private baptism, and private communion. They who hazarded the peace of the church and kingdom by such innovations as these, had not sufficiently reflected on all the consequences which ensued; nor are we disposed to blame the faithful presbyters for their very strenuous opposition to some of the articles of Perth. Kneeling at the communion, for example, may in itself be a very harmless ceremony: but this was not the position of the apostles when our Saviour instituted the sacred rite; and such a position was considered by many of our ancestors as too much connected with the adoration of the host, and the doctrine of transubstantiation. Some of the episcopalian still indulge in certain obsolete speculations as to the eucharist being a feast upon a sacrifice.² A sacrifice requires a priest, a priest can only be ordained by a bishop; and without a bishop, a priest, and an altar of sacrifice, they suppose that no church can stand on a secure foundation. But the character and destiny of churches are not to be decided by earthly judges; and we leave them in the quiet possession of their mystical reveries, which nevertheless we cannot help suspecting of a very intimate connexion with the spirit of popery.

While Calderwood was still lurking in Scotland, an attempt was made to apprehend him at Edinburgh in the house of James Cathkin, a bookseller; but the officers neither found him nor any copies of his obnoxious publication relative to the Perth Assembly. Cathkin had visited London in the prosecution of his business; and being immediately taken into custody, he underwent two examinations, one of them in presence of his majesty, who was moved with violent indignation.³ His alleged offence was that of being concerned in printing or publishing the book, and receiving the author into his house. In reference to the people of Edinburgh, whom he had not found sufficiently submissive to the royal will, James uttered the following paternal wish: "The Devill ryve ther soules and bodies all in collops, and cast them in hell!" The worthy bookseller, who conducted himself with manly firmness, was released from prison after having been detained for eight days. Calderwood was in the mean time concealed at Cranstoun, in a secret apartment allotted to him by Lady Cranstoun, who rendered him many services. He afterwards removed from one place to another, till the 27th of August 1619, when he embarked at Newhaven, and sailed for Holland, "with his purse well filled by the wives of Edinburgh."⁴ Where he chiefly resided in that country, we are not informed; but Bishop Guthry states, "in the time of his exile he had seen the wild follies of the English Brownists in Arnheim and Amsterdam."⁵ His exile may have been attended with some advantages, by enabling him to extend his acquaintance with men of learning, and to collect books in his own department of study. His controversial ardour was still unabated: during his residence in Holland he published various works, and, among the rest, his Altar of Damascus. At one period, his enemies supposed him to be dead; and he has recorded a very extraordinary attempt to impose upon the world a recantation fabricated in his name.⁶ "Patrick

Scot, a landed gentleman beside Falkland, having wasted his patrimony, had no other means to recover his estate, but by some unlawful shift at court. He set forth a recantation under the name of a banished minister, Mr David Calderwood, who, because of his long sickness before, was supposed by many to have been dead. The king, as he alleged himself to some of his friends, furnished him the matter, and he set the matter down in form. This course failing, he went over to Holland, and sought the said Mr David in sundry townes, specially in Amsterdam, in the moneth of November. It appeareth his purpose was to dispatch the said Mr David. After he had stayed at Amsterdam 20 dayes, and made diligent inquie, he was informed that the said Mr David was returned home privately to his own native country. How he cused a distressed Englishman after his returning, I passe by. After the death of King James, he set out a pamphlet full of lies, entitled Vox vera, but as true as Lucian's Vera Historia. Notwithstanding of all his godless and unlawful shifts, he died soon after so poore that he had not wherewith to bear the charges of his burial; but it behoved the bishop of Ross, being then present where he departed, to bear the charges, for the good service he had done to the king and the bishops.¹

From the date of this narrative, Calderwood appears to have returned to Scotland in the year 1624. He was still found to be the most redoubtable champion of presbytery; and after the abolition of episcopacy, he was appointed minister of Pencaitland, in the county of Haddington, but the date of this appointment has not been ascertained. The following statement proceeds from an episcopalian writer: "David Calderwood, a man of great reading and study, but very unhappy in his way of expressing himself, both which appeared in his Altare Damascenum. He was at first very factious, and banished the kingdom by King James, yet was afterwards much neglected by that violent party, who judged him too moderate, though, from his book, none would imagine him guilty of it."² Baillie, in relating the proceedings of the general assembly in 1641, remarks, "it was regretted by the moderator that Mr David Calderwood, who deserved so well of our church, was so long neglected. He was recommended to the first commodious room. Likely he shall not be in haste provided. The man is sixty-six years old; his utterance is unpleasant; his carriage about the meetings of this assembly and before, has made him less considerable to divers of his former benefactors."³ Though not a member, he had repeatedly spoken with too much pertinacity. Henderson the moderator treated him with great forbearance, but at length the commissioner commanded him to be silent. In 1643 the assembly appointed Henderson, Calderwood, and Dickson, to prepare a directory for public worship. During the remainder of his life, he continued to take an active part in the affairs of the church; and as firmness may be nearly allied to obstinacy, he appears to have maintained his own opinions with habitual keenness. It was he that introduced the practice, which is now confirmed by long usage, of dissenting from the decision of the assembly, and requiring the protest to be entered in the record. In 1649, an act having been introduced respecting the election of ministers, he proposed that the

right of electing should be vested in the presbytery, leaving to the people the power of declaring their dissent, upon reasons of which it should be competent for the presbytery to judge; but this suggestion was not adopted; and, according to Baillie's statement, "Calderwood entered a very sharp protestation against our act, which he required to be registered. This is the first protestation we heard of in our time; and had it come from any other, it had not escaped censure."⁴

He devoted many years to the preparation of a history of the church of Scotland. In 1648 the general assembly urged him to complete the design, and voted him a yearly pension of eight hundred pounds.⁵ He left behind him an historical work of great extent, and of great value, not indeed as a masterly composition, but as a storehouse of authentic materials for history. The laborious author has incorporated many original documents which are not otherwise preserved, and has recorded an immense multiplicity of facts, which illustrate the civil as well as the ecclesiastical annals of the period to which his work relates. An abridgment, which appears to have been prepared by himself,⁶ was published after his death; but it is much to be regretted that his great work still remains in manuscript. Proposals for printing it were issued many years ago, but the plan did not meet with adequate encouragement; and, unless a similar plan should be adopted by the Bannatyne Club, we despair of seeing it carried into execution. The author's manuscript, which lately belonged to General Calderwood Durham, has been presented to the British Museum. A copy, transcribed under the inspection of Wodrow, is among the archives of the church; another belongs to the library of the university of Glasgow; and, as Dr McCrie has stated, "in the Advocates Library, besides a complete copy of that work, there is a folio volume of it, reaching to the end of the year 1572. It was written in 1634, and has a number of interlineations and marginal alterations, differing from the other copies, which, if not made by the author's own hand, were most probably done under his eye."⁷

Calderwood died at Jedburgh on the 29th of October 1650,⁸ at the age of seventy-five. He appears to have been a man of unbending integrity, fearless in maintaining his opinions, and uniformly consistent in his professions; but as human virtues are never perfect, his decision of character had some tendency to deviate into that obstinacy of humour from which good men are not always exempted. With his honesty and piety he united no small portion of acuteness and learning. He was conversant with the fathers, schoolmen, and canonists, as well as the more recent theologians; and the shrewdness of his understanding enabled him to apply his learning with due effect.

His works are numerous; and as they were almost all published without the author's name, it is not easy to form a complete and accurate catalogue. The place of printing is omitted in all the original editions, but several, if not most of them, appear to have been printed in Holland. The following is a list of publications which we believe may be safely ascribed to Calderwood.

I. De Regimine Ecclesie Scoticanæ brevis Relatio. 1618, 8vo.—To this tract an answer was published by Archbishop Spotswood, under the title of "Refutatio Li-

belli de Regimine Ecclesiæ Scoticanæ." Lond. 1620, 8vo. Calderwood replied in the Vindiciæ subjoined to his Altare Damascenum.

2. A Solution of Doctor Resolvys his Resolutions for Kneeling. 1619, 4to.—This is an answer to a book written by David Lindsay, D.D. who became bishop of Brechin, and afterwards of Edinburgh: "The Reasons of a Pastors Resolution, touching the reverend Receiving of the holy Communion." Lond. 1619, 8vo.

3. Perth Assembly, &c. 1619, 4to.—This publication was followed by "A true Narration of all the Passages of the Proceedings in the General Assembly of the Church of Scotland, holden at Perth the 25 of August anno Dom. 1618: wherein is set downe the copy of his Maiesties Letters to the said Assembly; together with a iust Defence of the Articles therein concluded, against a seditious Pamphlet. By Dr Lyndesay, Bishop of Brechin." Lond. 1621, 4to.

4. A Defence of our Arguments against Kneeling in the act of Receiving the sacramentall Elements of Bread and Wine, impugned by Mr Michelsone. 1620, 8vo. 1638, 8vo.—This is an answer to a book entitled, "The Lawtynes of Kneeling in the act of Receiving the Sacrament of the Lordes Supper. Written by M. John Michaelson, Preacher of Gods Word at Byrnt-Yland." Sainct Andrewes, 1620, 8vo. In his preface, Calderwood remarks of his antagonist, "he hath given so notable proofe of profound knowledge in divinitie, and subtilitie in handling this controversy in this worthie work of his, that the bishop of St Andros (a man as voyd of learning as of good manners) hath made him a doctor." This is not a very decent manner of treating Spotswood, who was neither destitute of talents nor of learning.

5. A Dialogue betwixt Cosmophilus and Theophilus ament the urging of new Ceremonies upon the Kirke of Scotland. 1620, 8vo.

6. The Speech of the Kirk of Scotland to her beloved Children. 1620, 8vo.

7. Queres concerning the State of the Chvrch of Scotland. 1621, 8vo. 1638, 8vo.

8. The Altar of Damascus; or the Patern of the English Hierarchie and Church-Policie obtruded upon the Church of Scotland. 1621, 8vo.

9. The Course of Conformitie, as it hath proceeded, is concluded, should be refused. 1622, 4to.

10. A Reply to Dr Mortons general Defence of the three noent Ceremonies, &c. 1622, 4to.

11. A Reply to Dr Mortons particular Defence of the three noent Ceremonies, &c. 1623, 4to.—Dr Morton, who was successively bishop of Chester, Lichfield, and Durham, had published "A Defence of the Innocencie of the three Ceremonies of the Chvrch of England; viz. the Surplice, Crosse after Baptisme, and Kneeling at the Receiving of the blessed Sacrament." Lond. 1619, 4to. This is the second impression.

12. Altare Damascenum; seu Politia Ecclesiæ Anglicanæ obtrusa Ecclesiæ Scoticanæ, a formalista quodam delineata, illustrata et examinata studio et opera Edwardi Didoclavi. Cui locis suis inserta Confutatio Paræneseos Tileni ad Scotos, Genevensis, ut ait, Disciplinæ Zelotas:

et adjecta Epistola Hieronymi Philadelphii de Regimine Ecclesiæ Scoticanæ; ejusque Vindiciæ contra Calumnias Johannis Spotsuodi, Fani Andree Pseudoarchiepiscopi, per anonymum. 1623, 4to. Lugd. Bat. 1708, 4to.—The application of the title may be learned from 2 Kings, xvi. 10. The work itself, which is an enlargement of his English Altar of Damascus, contains a most formidable attack on the polity of the church of England; and, as Mr Peirce remarks, "the patrons of episcopacy have never yet answered it, how much soever their cause requires it."¹ A late writer, by some unaccountable inadvertency, has stated that "this book is a refutation of Linwood's Description of the Policy of the Church of England." William Lyndewode, an eminent canonist who became bishop of St David's, could certainly write no book about the protestant church of England, inasmuch as he died in 1446, nearly a century before the reformation. He is the compiler of a well-known work, entitled Provinciale, seu Constitutiones Angliæ, to which Calderwood frequently refers, among many other juridical and theological authorities. One of the books which he undertakes to refute bears the title of "Parænesis ad Scotos, Genevensis Disciplinæ Zelotas, autore Dan. Tileni Silesio." Lond. 1620, 8vo. Another able refutation was written by Sir James Semple: "Scoti seu tyrantes Parænesis contra Danielis Tileni Silesii Parænesis ad Scotos, Genevensis Disciplinæ Zelotas, conscriptam: cujus prima pars est, de Episcopali Ecclesiæ Regimine." Anno 1622, 4to.

13. An Exhortation of the particular Kirks of Christ in Scotland to their sister Kirk in Edinburgh. 1624, 8vo.

14. An Epistle of a Christian Brother, exhorting another to keep himselfe vndefiled from the present Corruptions brought in to the Ministrations of the Lords Supper. 1624, 8vo.

15. A Dispute ypon Commuicating at our confused Communions. 1624, 8vo.

16. The Pastor and the Prelate; or Reformation and Conformitie shortly compared by the Word of God, by Antiquity and the Proceedings of the ancient Kirk, &c. 1628, 4to.

17. A Re-examination of the five Articles enacted at Perth anno 1618; to wit, concerning the Communicants Gesture in the act of Receiving, the Observation of Festival Dayes, episcopall Confirmation or Bishopping, the Administration of Baptisme and the Supper of the Lord in privat Places. 1636, 4to.

18. The Re-examination of two of the Articles abridged; to wit, of the Communicants Gesture in the act of Receiving, Eating, and Drinking; and the Observation of Festival Dayes. 1636, 8vo.

19. An Answer to M. I. Forbes of Corse his Peaceable Warning. 1638, 4to.—This is an answer to a tract written by Dr Forbes, professor of divinity in King's College, Aberdeen: "A peaceable Warning to the Subjects in Scotland; given in the yeare of God 1638." Aberdeen, 4to.

20. The true History of the Church of Scotland, from the beginning of the Reformation, unto the end of the Reigne of King James VI. &c. 1678, fol. (x.)

belli de Regimine Ecclesie Scottiæ." Lond. 1620, 8vo. Calderwood replied in the Vindicia subjoined to his Altare Damanorum.

2. A Solution of Doctor Rector's his Resolutions for Kneeling. 1619, 4to.—This is an answer to a book written by David Lindsay, D.D. who became bishop of Brechin, and afterwards of Edinburgh. "The Reasons of a Factions Resolution, touching the manner Receiving of the holy Communion." Lond. 1619, 8vo.

3. Perth Assembly, &c. 1619, 4to.—This publication was followed by: "A true Narration of all the Passages of the Proceedings in the General Assembly of the Church of Scotland, holden at Perth the 25 of August anno Dom. 1618: wherein is set downe the copy of his Mainsties Letters to the said Assembly; together with a just Defence of the Articles therein concluded, against a seditious Pamphlet, By the Lyttlesay, Bishop of Brechin." Lond. 1621, 4to.

4. A Defence of our Arguments against Kneeling in the act of Receiving the sacramental Elements of Bread and Wine, impugned by Mr Michulson. 1620, 8vo. 1638, 8vo.—This is an answer to a book entitled, "The Lawfulness of Kneeling in the act of Receiving the Sacrament of the Lord's Supper. Written by M. John Michulson, Preacher of Gird Wood at Berth-Vland." Saint Andrewes, 1620, 8vo. In his preface, Calderwood remarks of his antagonist, "he hath given so notable proofs of profound knowledge in divinitie, and subtiltie in handling this controversy in this worthy work of his, that the bishop of St Andrews (a man as voyd of learning as of good manners) hath made him a doctor." This is not a very decent manner of treating Spotswood, who was neither destitute of talents nor of learning.

5. A Dialogue between Cosmophilus and Theophilus ment the urging of new Ceremonies upon the Kirke of Scotland. 1620, 8vo.

6. The Speech of the Kirk of Scotland to her beloved Children. 1620, 8vo.

7. Queries concerning the State of the Church of Scotland. 1621, 8vo. 1626, 8vo.

8. The Altar of Damascus; or the Pattern of the English Hierarchie and Church-Policie obtruded upon the Church of Scotland. 1621, 8vo.

9. The Course of Consecration, as it hath proceeded, is concluded, should be refused. 1622, 4to.

10. A Reply to Dr Morton's general Defence of the three recent Ceremonies, &c. 1622, 4to.

11. A Reply to Dr Morton's particular Defence of the three recent Ceremonies, &c. 1623, 4to.—Dr Morton, who was successively bishop of Chester, Lichfield, and Durham, had published "A Defence of the Innocence of the three Ceremonies of the Church of England; viz. the Surplice, Crowne after Baptisme, and Kneeling at the Receiving of the Massed Sacrament." Lond. 1619, 4to. This is the second impression.

12. Altare Damanorum; seu Policia Ecclesie Anglicane obtrusa Ecclesie Scottiæ, & formaliter quodam delineata, illustrata ac examinata studio et opera Edwardi Didochii. Cul locis suis inserta Confessio Panzenensis Tideni ad Scotos, Genevensis, ut ait, Disciplinæ Zelotas:

et adjecta Epistola Hieronymi Philadelphii de Regimine Ecclesie Scottiæ; eiusque Vindiciæ contra Calvum, Johannem Spotswood, etiam Andrew Pseudoclericum, per anonymum. 1623, 4to. Lond. Bat. 1708. The application of the title may be learned from p. 10. The work itself, which is an enlargement of the Irish Altar of Damascus, contains a most formidable polemic of the church of England; such as the remarks, "the patrons of episcopacy have never answered it, how much soever their cause requires to be late writer, by some unaccountable inadvertency, stated that "this book is a refutation of Linwood's defence of the Policy of the Church of England."

Lyndowode, an eminent canonist who became bishop of St David's, could certainly write no book about the reformed church of England, inasmuch as he died nearly a century before the reformation. He is the compiler of a well-known work, entitled Panzenensis disciplinæ Angliæ, to which Calderwood frequently refers among many other juridical and theological works. One of the books which he undertakes to refute is the title of "Panzenesis ad Scotos, Genevensis Disciplinæ Zelotas, autore Dan. Tienen Sillesio." Lond. 1626, 4to. Other able refutation was written by Sir James Melville, "Scoti res scriptæ Panzenesis contra Danielis Tienen Panzenesis ad Scotos, Genevensis Disciplinæ Zelotas scriptam: cuius prima pars est, de Episcopali Regimine." Anno 1622, 4to.

13. An Exhortation of the particular Kirks of Scotland to their sister Kirk in Edinburgh. 1626, 4to.

14. An Epistle of a Christian Brother, exhorting other to keep himselfe undefiled from the profane corruptions brought in to the Ministration of the Lord's Supper. 1624, 8vo.

15. A Dialogue upon Communicating at our Communion. 1624, 8vo.

16. The Pastor and the Prelate; or Reformational Conformities shortly compared by the Word of God, Antiquity and the Proceedings of the ancient Kirk. 1626, 4to.

17. A Re-examination of the five Articles of Perth anno 1618: to wit, concerning the Communicants Gesture in the act of Receiving, the Observance of Festival Dayes, episcopall Confirmation or Bishop's Administration of Baptisme and the Supper of the Lord in private Places. 1636, 4to.

18. The Re-examination of two of the Articles, to wit, of the Communicants Gesture in the act of Receiving, Eating, and Drinking; and the Observance of Festival Dayes. 1636, 8vo.

19. An Answer to M. I. Forbes of Corry, an able Warning. 1638, 4to.—This is an answer written by Dr Forbes, professor of divinity in King's college, Aberdeen: "A penneable Warning to the Kirk in Scotland; given in the yeare of God 1638. 4to.

20. The true History of the Church of Scotland from the beginning of the Reformation, into the reign of King James VI. &c. 1678, fol.

Euphorbia hypericifolia.

Engl by A. Aikman, Edin^g.

Fig. 1 by W. H. Brown, 1840.

100

100

Caricoma hypnoidea

Fig. 1 to 10. Bot. Mag.

PLATE CXXVII.

A PLAN of CHERBOURG with the BREAKWATER and the NEW DOCK YARD.

Equator

1000
900
800
700
600
500
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100
0
100
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UPPER

English Miles
50 100 200 300 400

PLATE CXVIII.

SECTION & STERN VIEWS OF STONE VESSELS.

30 45 20 Feet

Machinery Employed to Case the Breakwater with Large Blocks of Stone.

100 Feet

NORTH OF PALMOUTH RIVER.

PLATE CXXII.

B. 100. Water. 100. 100. 100.
Z. 100. 100. 100. 100.
L. 100. 100. 100. 100.
D. 100. 100. 100. 100.

SKETCH OF PLYMOUTH SOUND.

PLATE CXXII.

High Water Spring Tides.
D^o D^o Neap D^o
Low D^o D^o D^o
D^o D^o Spring D^o

Eng'd by C. Ashurst, Edin^o

BRIDGE CONSTRUCTED BY MASON TEALOR & DORRAN.

ST. LEONARD'S.

BRISTOL.

BRISTOL.

DORRAN.